Just Before the Dawn The Importance of Isaiah 8:16-23 for Understanding Isaiah 9:1 In Partial Fulfillment of Isaiah-Malachi OT516 By Barr Overcast December 6, 2017 !1 Darkness is uniquely terrifying. A horror movie that would be laughable in the light of day leaves us shaking after the sun sets. At night our imaginations come alive, turning every hooting owl and creaking branch into a ghost or ghoul out for blood. Even the real cares of life such as a fractured relationship or tension at work have the tendency to blow up in our minds as day turns to night. Darkness often brings with it terror and hopelessness. In Isaiah 8:16-23 [9:1]1 God uses the natural hopelessness of darkness to express the state of Israel. Through the prophet, God depicts Israel’s and Judah’s situation as one of utter despair and without hope. The purpose of this paper is to analyze Isa 8:16-23 in order to show how these verses lead into and affect our understanding of Isa 9:1, because the utter despair in Isa 8:16-23 is meant to magnify the brilliance of the hope and light in 9:1. Just as we are blinded when we go from a completely dark room into the brightness of the sun, the reader should be overwhelmed by the brilliance of 9:1 when he or she steps into it from 8:16-23. We will start by looking at those things in the passage that contribute to the overall feeling of hopelessness: the context of the Syro-Ephraimite war (7:1-8:15), rejection of true and embracing of false sources of hope (8:16-20), and the existential experience of hopelessness (8:21-23). Then we will look at the shining of the light of hope upon God’s people (9:1). Context The passages prior to Isa 8:16-23 address the events surrounding the Syro-Ephraimite war. Therefore, some understanding of these events is needed to understand this passage. The political tension in the ancient Near East escalated in 745B.C. when Assyria began to reassert 1 The MT places the chapter break after verse 23. Most English translations place the chapter break after verse 22. I will be following the MT numbering from here on out. !2 its power following the ascension of Tiglath-pileser III to the Assyrian throne.2 In response to the Assyrian threat, Israel, under King Pekah, aligned itself with Rezin, the king of Syria. The two kings then sought to persuade Judah to join their alliance against Assyria by besieging Jerusalem.3 Isaiah 7 takes place in the context of this siege. King Ahaz is afraid of the combined strength of Israel and Syria, so Yahweh sends Isaiah to promise Ahaz that He will remove the threat of Syria and Israel. Although Isaiah 7 does not specifically mention this, Ahaz responds by appealing to the king of Assyria for help rather than trusting Yahweh (2 Kgs 16:7). True to His promise to deliver Judah from Israel and Syria, God uses Assyria to end the siege on Jerusalem. In 732B.C., Tiglath-pileser III marched on the region of Palestine, destroying Damascus and conquering Israel.4 In the same year, King Pekah was replaced by Hoshea on the throne of Israel.5 However, in the process of freeing Judah from the Syro-Ephraimite threat, Assyria also subdued many cities in Judah (2 Chr 28:20). Isaiah 7:23-8:23 describes the judgment that God is bringing on Israel and Judah as a result of their unfaithfulness towards God in placing their trust in political alliances. Because they chose to trust in Assyria rather than Yahweh, Judah will not get a free pass when Assyria comes to remove Syria and Ephraim. The judgment that Isaiah 8:16-23 depicts is the result of Ahaz and the people of Judah choosing to put their trust in Assyria rather than Yahweh.6 2 B.E. Kelle and B.A. Strawn, “History of Israel 5: Assyrian Period,” in Dictionary of the Old Testament Historical Books (ed. Bill T. Arnold and H.G.M. Williamson; Downers Grove, Ill.: InterVarsity, 2005), 467. 3 Kelle, “History,” 468. 4 Kelle, “History,” 468. 5 Kelle, “History,” 468, attributes this to a rebellion in Pekah’s kingdom. Willem A. VanGemeren, Interpreting the Prophetic Word: An Introduction to the Prophetic Literature of the Old Testament (Grand Rapids: Zondervan, 1990),106, argues that Tiglath-pileser III placed Hoshea on the throne. 6 Homer C. Hoeksema, Redeemed with Judgment: Sermons on Isaiah (vol. 1; ed. Mark H. Hoeksema; Jenison, Mich.: Reformed Free Publishing Association, 2007), 132. !3 Because they trusted in Assyria, they will experience the negative consequences of Assyria’s invasion alongside of Syria and Israel (8:6-8). As noted above, this is exactly what happens; in their attack to break the siege of Jerusalem, the Assyrian army conquered several cities in Judah. Despair and Gloom: Isaiah 8:16-23 Isaiah 8:16-23 builds on the preceding context of God’s judgment and leads to a picture of utter despair as God removes His presence from His people. This passage is divided up into two sections: true and false sources of hope (8:16-20) and the experience of hopelessness (8:21-23). True and False Sources of Hope (8:16-20) 16Bind up [the] testimony; seal [the] law among my taught [ones]. 17And I will wait for Yahweh, the one hiding his face from the house of Jacob, and I will hope for him 18Behold, I and the children that Yahweh gave to me [are] for a sign and for a wonder in Israel from Yahweh of hosts the one dwelling on Mount Zion. 19And when they say to you, “Seek to the necromancers and to the spiritists, chirping and murmuring. Will a people not seek for its gods, to the dead on behalf of the living?” 20[Then go] to [the] teaching and to [the] testimony! If they will not speak like this word [it is] because there is not for it [the people] a dawn. Isaiah 8:16-20 follows up the statements of God’s judgment in 8:1-15 by focusing on the unifying theme of these judgments (the ultimate Judgment behind the other judgments): the removal of God’s presence. 8:17 sets up the problem/conflict in these verses, which carries through to the end of the chapter, in the words, “Yahweh, the one hiding his face from the house of Jacob.” God no longer shines His face upon them, meaning that God is !4 expressing His disfavor towards Israel.7 All of the hopelessness in the verses that follow are the result of God hiding His face, because God’s presence is the source of all true hope. The removal of God’s presence results in a second problem, which is the driving problem of vv. 17-20. How should they live in this dark time? If God is removing His face and the blessing that comes with it, where are God’s people to look for hope? In v. 16, God commands Isaiah to bind up the testimony and the teaching among His disciples.8 This binding most likely refers to the process of setting God’s word on the hearts of believers; God is commanding Isaiah to prepare the remnant for a time of testing and tribulation by impressing on them the word of God. And this is exactly what Isaiah is doing in vv. 17-20; he is binding the teaching and testimony on the hearts of God’s faithful ones by reminding them where their true hope lies. In order to bind the teaching of God on the hearts of his hearers, Isaiah addresses a situation that they are likely to face in this period of God’s absence. How are Yahweh’s disciples to respond to the temptation to seek a word of insight or prophecy from other sources? Isaiah answers this question in two ways, and he does so by bringing his own response into juxtaposition with the response of the wayward people of God. He starts by presenting himself as an example for the faithful of Israel to follow. Notice his words in v. 17: “I will wait for Yahweh… and I will hope for him.” Isaiah is telling the disciples of 7 J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary (Downers Grove: InterVarsity, 1993), 96. See also, George Buchanan Gray, A Critical and Exegetical Commentary on the Book of Isaiah, ICC (ed. S.R. Driver, A. Plummer, and C.A. Briggs; Edinburgh: T&T Clark, 1980), 154, which argues that vv. 16, 17 taken together show that God is removing Isaiah as prophet to Israel and Judah for a time. In other words, God is removing His blessing and His presence by removing His prophet. While this is possible, the important point is the removal of God’s presence, not Isaiah’s presence. 8 John L. Mackay, A Study Commentary on Isaiah, EP Study Commentary (Webster, N.Y.: Evangelical Press, 2008), 228, makes the point that since the imperatives are singular the most likely recipient of these commands is Isaiah. If Isaiah is the recipient, then the only person who could be giving these commands is God Himself. !5 Yahweh how he is going to react during this difficult time in order to set himself up as an example to be followed. The implication is, “You too should hope patiently for Yahweh’s describe “the experience of patiently (קוה and חכה) presence.” Both of the words used in 8:17 looking for divine intervention.”9 Isaiah is looking forward to the time when Yahweh will intervene on behalf of His people, specifically the faithful remnant, and work great things on their behalf.